'lie JY&O)f

CRIMSON DAWN

VOL. 1 NOI OCT. 1981 ------

DFTS-0444�

: � .

The Supreme Command Those who performSa'dhana' twice a day regularly, the" thought of Paramapurusa' will certainly arise in their minds at the time of death, their liberation is a sure guarantee --- therefore every A'nanda Ma'rgii will have to perform Sa'dhana' twice a day in· variably - verily is this the command of the Lord. Without Yama and Niyama, Sa'dhana' is an impossibility; hence the Lord's com· mand is also to follow Yama and Niyama. Disobedience to this command is nothing but to throw oneself into the tortures of ani· mal life for crores of years. That no one should undergo torments such as these, that everyone might be enabled to enjoy the eter· nal blessedness under the loving shelter of the Lord, it is the boun· den-duty of every A'nanda Ma'rgii to endeavor tabring all to the path of bliss. Verily is this a part and parcel of Sa'dhana', to lead others along the path of righteousness�

THE NEW CRIMSON DAWN .- A' nanda Ma' rga New York

Sectorial Newsletter

Vol. 1 No. 1 October, 1981-

Published �outhly by A'nanda JI1a'rga 854 Pearl St. Denver, Colorado 80203 Tel: 303-832�6465

"YOU ARE NEVER ALONE OR HELPLESS. THE FORCE THAT GUIDES THE STARS GUIDES YOU TOO."

-BA'BA'

-Shrii Shrii A'nandamu'rti

Inspiration Shrii Shiii A'nandamu'rti

Editor A'c. Nirmaleshvara'nauda Avt.

Consu�tingEditor Arc. Da'nesha'nanda Avt.

Production and Subscription Manager Anil Kumar

Printi!lS Humanity Press

Th�nks to: A' c. Amita' bha Brc., Sudhama, A'nanda Deva, Sundaram

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DFTS-04445

CONTENTS

Editorial

The rebirth AniI Kumar

Global Jagrti news A'e. Danesha'nanda Avt,

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3

4

Vrajagopala and Bhakti Tattva Shrii Shrii Anandamurti 7

:Prakrti Tattva et Orun'ka'ra Tattva S,S. Anandamurti 12

Dios y Su Creaeion S.S.Anandamurti

Be finn on 16 points A I c. Abhiik Kumara

World Conference Svarupa

First Ananda Marga World Convention

Cri.teria_of, Guru S. S .Anandamurti

BABA Stories Ale. Devashish

Sectorial news

Puplicat:ons update

Fasting days - Festivals

Omnkar A'e. Cidgha'nanda Avt. " Addresses

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16

17

18-19

20

25

28

31

33

34

36

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2

EDlTORiRl

The late Nicos Kazantzakis, the great philosopher, author of Zorba. the Greekj said in his Sav�oTG-od, liThe highest,

most sacredform of theory is ae tion. " Our BA' BA' has made it very clear; "I am Karma Brahma, you can please me only by action,,'" y,;re all know this � of course. But many of us fall into the tr.ap called !ltry

lt; I \'T:tll try � I am trying t etc, But really" trying �"ill only make us €mpe�:ts in trying. BA' BA I has stressed this po:Lut. Don I t develop the Htry-'psychol­ogy"; rather, oue �1hould emph,f.l.­size the attitude "I will doH, Try not; do!! One s"houid feel tremendous responsibility. One should say, ''If the universe Js to be smred. I must do it."

It is the same concept as a devotee who says, "The Lord be.,­longs to me and me only." Sirn­flarly , HThe Lord in the form of duty, service, and responsi­bility is mine and mille only."

This kind of psychology is very powerful. It can bring mighty forces at your disposal for the successful accomplish­ment of your missi.on. OUT Lord has taught us this by His words and His actions repeatedly. We must become like Him� His determination shou.ld be our determination. Then victory wi.ll surely be ours.

"The heart of man 1s a temple;

. when its door is closed to man,

it is also closed to God . "

Sufi Hazrat Inayat Khan , �

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THE REBlRTH

As you may have noticed, the Crimson Dawn has not been published regularly for. s ome time now. That should be con­sidered as past. The October issue marks a new start. This is implied also by the new name, "The New Crimson Dawn" (We need new containers for new Wine, as they say). We also make a committment to publish the newsletter regularly every month, to increase the number of pages, articles and news, and upgrade the general quality.

"The New Crimson Dawn" is the. principal medium that may bring us all together, make us feel collectivity and allow us to be instruments of help to one another. In order to accomplish this, we need to communicate. But as . you know, communication is a two way process (in our case, mul ti-way) . So please send your letters about projects, experiences, trips to India, other sectors, etc. Especially important to us is to feature an article about a project each month. Please also se�d photographs, either black and white or color, of functions, projects, dharmacakra, etc. -Let us inspire each other. Let us move together. This magazine belongs to everyone. It is yours, mine, and ours. Ul timat ely , it is His newsletter, and we are His. All from Him, all for Him.

Thank you

�.

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DFTS-04448

GLOBRL JRGRT'

During the last two months the major focus for A'nanda Ma'rgiis in India, and around the world, has been the con­struction of our first Global Jagrti in Calcutta. Ba'ba' has personally instructed us to make the completion of this mon­umental project our number one priority. This new jagrti will be the spiritual home for every A'nanda Ma'rgii in the world. That is why Ba'ba I has encouraged us to develop the sentiment that the Global Jagrti is like our own home; our special Universal Family Home.

There are two main factors which make it impossible for us to delay any more. Fi�st, history is repeating itself, and A'nanda Ma'rga, as the harbinger of a new dharmic era in India, is facing fierce opposition from the static forces who wish to maintain ,the status quo. Until the Global Jagrti is completed, Ba 'ba I and the cen.tral workers Will not be able to work peace­fully and safely.

Secondly, Ba'ba' is waiting to start his second round of Dharma Samiks'a. During the summer, when more than 3000 Ma'rgiis from India and around the world went to Calcutta to meet Ba'ba', they had to put up with almost "hellish conditions" at the pre­vious Central Office. All indications are that Ba'ba' is not likely to resume Dharma Samiks'a until the Global Jagrti is con­structed. Thousands of Ma'rgiis who missed their chance during the summer, are now impatiently waiting for the opportunity to benefit from their Guru's special bl'essing through Dharma Samiksla.

The construction work is now moving at' full speed. . The Central Office has already moved in. The brother's �,J jagrti and the sister's jagrti are coming up at the same � speed; the Dharmacakra halls have been completed with roofs

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DFTS-04449

and the second floors are almost finished. More than one hundred laborers are working long hours. Some are even working through the night with the help of lamps. Now the construction has started on Ba'ba" s house within the compound. For the sake o f convenience and security, He wants to be able to move in at the earliest. Plans are being made to create a self-reliant Ma'rgii community with its own water supply, electricity, a small farm, etc.

In the spirit of Aparigraha, our Global Jagrti will be a relatively modest s tructure compared to the palaces con­structed by most religious groups. Still, the Global Jagrti will be a glorious achievement that we may be proud of as A'nanda Ma'rgiis. It will fulfill all the pressing practical needs felt by our workers at Central Office for years. The absence of these very basic facilities at our Calcutta Head­quarters has actually impaired the progress of our mission on a global level. We are now very confident that as soon as the Global Jagrti is completed, and we are all able to re­focus our energies, our mission will move into a new phase of unprecedented glory and speed .

The cons truction work is being badly hampered by the lack of funds. New York Sector has been helping the project since the very beginning, almost two years ago. On behalf of Ale. Yatiishvara ' nandaj i I appeal to all brothers and sisters' to cooperate to launch a successful fundraising campaign, so that we can-give the Global Jagrti project its last push toward completion. At the same time I ask all of you to once again give a personal donation for the Jagrti . Our mission is founded on the lofty principle of universal unity. Today Ma'rgiis in all sectors are doing their utmost to make our Global Jagrti a reality.

With the sentiment that we are building a home for our family and a house for our Father , I encourage all A'nanda Ma'rgiis to do everything possible to help the Global Jagrti. Donations should be' sent to Sectorial Office in Denver, marked "GLOBAL JAGRTI".

Wi.i?� b �ot�erly l�ve, in HIM,

/1c. !;!I!/t'J�$At.thO/i1cIA... M . Ale. Da nesha'nanda Avt., 10/1/81 Sectorial Office Secretary New York Sec tor

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r VRRJAGDPRLR

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fit

RND BHAHT'-TRTTVR ShttL[ Si1JU..i A; nandamu I ill

r ww. !:Jay .6ome:thing abou:t VJtajagopa'.ta in .the light 06 Bhak:U-TtU:;tva, .the c.uLt 0-6 devown, and PaJriplLMhna, .the .6upJ{.eme q ueJuj • F ill.t r (!J.{ll ciL6 ClLb.6 BhaW -T a;Uva and nex.t PaI!.,[pJtal:Jhn.a.. Now wha.t it:, BhaW,-T ativa and ().}ha;t l.6 PaJ1lpJta1:Jhn.a. and hol-tf llha.U we cooJ{.dina.te. Vltaj agopa 'ta wl.th .the..6 e :two?

When peopte e.xpe.J{.ience joy OJ{. move in .the -6low on joy, .tha.t llP.,[J{.,{.t on joyf,ul movemen.t l.6 caUed VMja. And what l.6 Gopa' fa? TheJ{.e Me .00 many in6Men;t:.,ia.t expJ{.e..6.6ioYi-6 and .the appMen.t ('.1)ntltoileJ{. 0-6 ali. .the..6e Ta' nma'.tJU.ka OJ{. in6M­en:ti.a£. e.xpJ{.e..6.6,£on6 .u. .the human mi..M. Suppo!:Je you heM .6Ome !:Jound - .oaund iA a Tanma'.tJta; /�uppo.oe you .touch 1:JomdlUng -.toueh ,u ano.theJ{. T anma'.tJta; you ...see .0 omeiling and !fou .think !:Jome.thlng - .thueMe ail T anma ' buU • The. appMent eo n;tJwileJl 06 ctU. .theoe in6eJLeY!-tittt e.xpJ{.e.Mion.6 ,u YOM mi..nd. But .theAe. ,u ano.theA. ent,U:.y hidde.n behind yoU/{. mind, no.:t in afton.:t 06 YOU/{. mind, bu.:t behind YOU/{. mind. FoJ{. ll't6.tance, while you wa.:tch a puppe.:t !:Jhow, you 6ee.t diligh.:ted .to .6ee how the puppw move .the-i.Jt handl. and 6ee.:t, bu.:t you don '.t llee the peJL60n who man.a.ge.o .the bea.u:tinu.t .6how by puiLtng the .6.:tJUng.6 nJWm be-hind. 'ShrU.1aJt1.y, we no.tlce .the inn Men;t:.,ia.t expJ{.u.6ioYi-6 0-6 mi..CJtoeo.6m.6 - we eome.to know how one 1:Jing1:J me.tocUou.6 .6Ong.6, danee.o beauli6ui Jiliythmic dancu, deUveJt.6 wondeA6ut ciL6COU/t6 e..o, e:tc. Bu.:t we can' .t.oe.t' .. the Enli.:ty who pul.t.6 the 1:JbUng.6 nlWm behind and 1U.tn6 the .ohow.. And.the 6unYLie..ot .:thing l.6 .thU; the .opeakeA, .the .o-ingeA, the. d�nceA .t.hinfu .t.ha.t he Oft I.Jhe l.6 .the agent, .th(J� dOeJL, and .t.akeo .the en.tifte Medi..:t 06 .the pM-6ottmance. PeopLe don ' t CalLe to think 06 the en.t.ily that, puU.6 the. .6'wng.6 olWm behind, OJ{. -i6 .they Me mMe. fiooli!:Jh, they think .t.ha..t o.theJt.6 .oe.e .themai..one, ¥wt the En-tU.!f who pula the. .6'wY/Bh 6IWm behind, .60 the. Me..di..:t .ohould come .:to .them.

7

DFTS-04452

DFTS-04453

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I I

\

TheJte. aILe people who tfU.nk. lik.e ;t.h.,U, . HoweveJt, you. move and da.nc.e undeJt H,£,6 c.on:tJz.ol. He mak.eA you. danc.e. 6JWm befU.nd.

Man ga.niibeJt � do.6' a'c.he .t:wn,[ ba' j Uk.aJteJt maya � hya ' ma ' j e.mon na.' c.a' ° temni no.' c.e

"How c.ou.ld one. 6au1:t:tfU.¢ POM mlnd? You aILe. the mag'£uan'.6 da.ughteJL, I danc.e. a:.6 You mak.e. me. da.nc.e.. /I

The. peJl..Opewve. OIL bac.k.gILound aga.,[;ud wh,[c.h all. -the bt6e.fL­ent.J..a.l expILeAI.J.iOn.6 0o.6en6oJuj and motolL ofLgan.6 CUte. peJLc.uved )..6 -teJtme.d "Go" .in. Sam' ,ok.tLta.. And the. Entity who pILe..6eJtVe.!.> OIL ,oU/.).taJ..M tha;t "Go" ulLom befund)1J (}jJ.l1.�.d Gopa' -tao So who ,[,0 VfLa.jagopa'la.? Vltajagopa'la,[,o :th.a;t b1X..Uy who t.a.f<.e..6 pe.arCe. 60fWJMd :tJvc.ough j0'1, arrl-iA.o:t vaJr..ioM eXpll.c.o,6.£Ono 06 b.€j .. M). He. ,[,0 -the KnI.lJn'a 06 VfLaja.

He. a.:t.tJtac.J"....6 pe.ople. 6tLOm a gJuw.:t d<..6:ta.nc.e -to Hhn.6d6 and He. Mro.-VJ.J ,thr..m nrA,I[. am.£cU;(; gJt.ea:t joy. The. mlCfl..oc.o.6m advanc.e-o to­waJui PaJt.ama PUfLU.6' a da.nci..ng and laugh..£Hg all the Walf. TlvU AJ., . the J.Jbjle 06 VJUtjagopa'fu, ;tJLi6 ,u, the e!.>.5e.nuat du:ur.a.c.:tefvl.6.Uc.' 06 (//rajagopa'la. WhUe. dJ'UlIIJing unit e.ntLUe!.l :towMd H)mJ.;d6 He. a.d.op:U vaJU.oUl.> bW.66uf.. .6p).JU.tua£ nOJtm6. Someti.mfl..6 He deeply lOVell H,u, devotee;.;; Mmwme;.; He ligh.tly .6c.old.6 H,[,o de.vote.e..6 and thUt deeply love.o .them; Mme.t<meA He p.ftovokeA inteJLe1JJ: and e.x.ci..te.i:J c.wu0.6mj in -theJ..A mLncU; and .6ome:UmeA /-Ie. in6Me..6 ne.M c.omple.xe..6 in the.iJt m.£ndA. He. .6a.tu.Jt.a.te..o the. devotee!.>' mlndA with d.i..6 Se.fLe.nt Ra:.6a and bJc.£YLg.6 them neM.Vr :to /{{.roo uS - :th.a.:t ,[,0, He. M:t!t.ac.to the. JUvao not :tMough one Ra..oa bu.:t :tJvwugh many Raoao b ec.a.uQ e ;Ch,[,o unLv VLM!.. ,[,0 a Mow 06 e.ndtu.& v-i.bJt.a;t,[p 1'L6 and e.ac.h vibfLM-ion )<.4 bung :tJc.a.n6fiotuned into peJtpe..tua.J:1.y new 6oJt.m6. The t.JtougM and c.Il.u.:t6 on :two vibMtioYL6 may be ,6)m,[taJr.. bu.:t neveJt J..denac.a.i, and 601l. that lte.a.6on no :two en:U.:ti.eA Me identic.al...

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I

L 10

VJrajagopa' fu, who hM been guidA..ng the JUVG.,6 OJ'I1-Lci6t A' nandam, .L6 the Supl1.eme VehideJl.a.tum, the llummum bonum 06 human Un e. Thel1.e.L6 nothlng to (mow 011. l1.ea.u.ze othel1. than KlUJ'n'a oil VJraja. Peopte tJuj to expl1.ehll VaiUOUll -<-deM, but wh.i.-te. tlujin.g to ex.pl1.ell.6 thWc. ideaLl l1.egal1.d.[ng Vl1.ajago­po.' fa :they 6 e.e.f :theil1. u.:tte.l1. bz.compe;tence. GJl-eat rn.-lnd6 have ob.6elwed

tuta I va' upama' fvL6 I n I Mlja na I /)u

K!t.o I n I a hCL6 no compa./rJ..6on, no p�. Many R6'.L6 :l:.itied to Uk en Him :t.o othe.l1. en;ti;ti..e.6 but ufteJr1.y !Jailed. When w.ed and d-iAappobl:ted, they .6Md, "The.l1.e .L6 no othe.l1.

, entity w.Uh whom we. can compMe H-im, H.L6 .love 6011. the JUVall .L6 rmmtLtc.hed, Hi.6 Bah' va .L6 unpMaUe£e.d,. Hi.6 in:tu.<.;t[o n .L6 inc.ompallab.te, .the de.pth. 06 H.L6 knowfe.dge hall no paJralle£6

. and Hi.6 6M.6igh..:te.dne..6.6 it. a..f4o unpMaUet.e.d. TheAe.L6 n.o:thblf] which ean be. likened to H-im. 011. flu, .the.l1.e AA one. tlUng wfiJ..c.h c.a..n be compal1.ed to H-im and that .L6 10UJ' n I a. KI1.ll ' n' a afo n.e .L6 H.L6 own compM.L6on."

GUI1. pl1.Opo.6ed topic 06 d-iAc.u6.6ion .L6 BhaW-Tativa and Plli­pl1.allhna. What.L6.the cuU 06 devotion? Eac.h and e.ve.l1.lj object o6thio uMVe.I1.6e. .L6 a:ttJta.c.ted to othe.l1. obi edo. The.l1.e.L6 a mutuaL I1.dat.<.OMI'Up between a veJuj 7aJr..ge. .6:ta11., a planet, 011. a .6ate.fU:te. and a .6maU meteOl1. 011. even a .6:tone. One a;t;tJw.do the othe.l1. and becauoe. 06 tlUo mu:tu.aL atiI1.amon, bafan.c.e.L6 ma-<-n­ta.<.ned in :the UMVe.I1.6e. I6 any peMon e.ven l1u.6;tak.enly th.<.nfu -<-n a weak. moment ;tha:t I am a U.6du.6 enU;ty, :that my ew:tence ' .L6 me.aMl1g.teh.6 - -<-6 a ;t.[ny an:t ;th.<.mu :that U6 ew:tence. .L6 0 n no value 011. -<-6 a hundned ljeafL. otd lady thlnfu that he.l1. phy.6-<-ccu.. ewtence .L6 06 no value whwoeve.l1. and M .ouch it matie.l1.6 UWe whe:the.l1. .ohe .oUl1.v-tve.o 011. pallllU. away - then he 011. .ohe .L6 :thol1.ough.e.y m.L6:tak.en. EVeI1.yone'.6 phlj.6-<-c.a1. ewtenc.e .L6 equaUy vafuabfe. The main quution .L6 how one'.o ew:tenc.e ean be but uUUzed. The.l1.e .L6 nothlng in :t1Uo UMVe.I1.6 e wMch .L6 to:taU1j vatue.feM.

; .,1

DFTS-04455

r.

TheAe. AA mutual aft!ta.c.-Uon eVVUjwh Vte.. A :tiny ant. at:t.Mw a lMge. e.n;t.<;ty and .the. iaJtg e en.:Uty a.t:tJw.w the :tiny ant.. In the. -6e.nt.imen:tai Mow 06 devotion, whe.n a peJu.Son th£nlM that he alL ..she if.; a:ttJutding the Va6t WUVV1..6e. -tnducU.n.g PaJWma PUlLU-6' a, and T am a.too bung a:t:tJLac;ted, tfJJ..6 con.ouoUJ.J 6e.eling 06 mu:tu.a£ a:t:tJLadion ,[0 te.JLme.d BhaW -tn p.6ychoiog-tcal.. palLlance.. Whethe.lL t1:t�e. alL �e.JLa:te, young alL aid, one e.ndowed with th.W element 06 de.votion AA /.;aJ..d -to have a .6ucce.,o-6ul CaJLe.e/1., 6oJt:the IUghe.ct 6U£Mhne.nt. 06 m-<-C.lLO c.o.om-<-c ex.-0stence. lie.c --tn the ve/u:f capaUty 0,6 a;t;tJtac;t,Lng the. GJte.at. The g/Leate.ct EvLt-i;ty M a:t;0'1acting !jou wilh. a mghty nOJr.c.e. You Me aLoo a:t:tJLacting the gJLe.a:te.ot En;tUy wfth !jOM u.m.Lted bOJLc.e, - you Me. vw;t ,[n6eJr.-toJL :to anyone.

You know :the. 4.tOJLIj a 6 .the Ra' ma '!jW1.1 a. The 6,[9 mo nkey.6 dlJ/r..-tng c.on.o:{::l1.uction 06 a b�dge. c.CJ./uUJLd Wtge l.J:tone6 wWe :the. Mf/ill .6quAA'/L(!}J., onty b l1.ough;t tiny gJuUV/.I.J 06 ,5 and. 1.0 .thvte any dL66eJtenc.e --tn :the. c.aJtAy--tng 06 tiny g/mLM 06 land by the. .6qu.JJVwh on the one. hand and .the c.MJr.y..Lng On CI. who.e.e. mou.n·· :ta--tn by Hanwna' n on .the o.thp.JL? Bo:th Me. e.quaU.lj vaJ:.u.ab.e.e. You may be a .omaU e.n,t;..;ty lik.e. a .oquA.futel bu:t YOUJL e.x..z;;,te.nc.e Z6 bt vw way ..Liu;.gVl;.M(�an:t be.ccw..&e. you have. go:t Ct c.oYlilllJllmai2 .0 e.11:l:zme.n­.tax a;Wwc.tion. Th£.o ti :the. nice explano.,tion 06 :the. c.u.a 06 devotion - :the. bv.,.t p,6yc.hoZog-i.c.a1. exp£.ana-tlon 06 devotion.

Now OU-'1. (/J[ajagopa'£a a;t;(Jta.ct6 :the whole. Uyuvvu, e. A..n VaJUOWJ way-6 by HL!> ,[n.6CAU:tabLe ge.c:tuJ'Le, riM .6mile..s and the. mUl:,A..C 06 HJA Mc.de. - .tha:t lAp by .the. c.haJrJnzn9 .owe.fi.;(:nU-6 06 Mundt touch, .:t.a.6:te.p ,smUt -and bOhm. 16 .6omeone. J[eally LOVIUJ H-i.m he. aJL .6 he J.A bound;{:o :6alj� flAh, how nLc.ety He .o p e.alM , how .owed J.A H).J.'J .e.angLw.ge..

fl

In anyovLe c.ome.c -i.n filA ac.X:ua.l C.On:tcU2Xp he 0Jr. ,5 he Mlj.6p "How !.laM �w HJ.A bodlj, no one. hM eve)t expeJvLenc.e.d -6uc.h M-6;tnv56.11 In aJlLlf-one appJLe.c.iate..o HlA phlj.6-i.c.at handlJOmenell6, he 011. /5 he M.y.6, II I have ne.v\Ut !;, ee.n .ouch -i.ncompaJLabte. phy-6-i.c.aL c.haJun - how J.,wee� A..,-::, H,w I.!I'YI.'(le." 16 anyone. eVeJL apPJLe�te6 HM bU:S.66uf. vw.1:UJU? .. , he. olL .6he M1.1j.o, "How bW-66U£ Me. a.U H-i.-Oe,xpJ[e6.6-to!1.6. I;t'.o di{jM­cutt to .6atj WMc.h e.xP/te6.o-i.on -i.-O mMe. ehoJtmA..ng." Avtd .6meU? The unLvvL.6e M 6uU 06 HM .oce.n:to Tha,.t'-6 why r !.:Jay :that theJLe. J.A no .6e.c.ond en;t{;ty :that M /.)0 beauti6ut, .60 plea.o-i.ngly .6OM a.o OM Vnajagopa'La. No o.theJt enU..-ty c.haJun6 u.o, )'Jvunea:te.c OM bung lJO c.Glisu.mmate1.y a.o OM VlLajagopa' la. Hence,[6 any En:tU:.y J[e.aUtj de.cV1.Ve6 OM whoie.he.aJr.:te.d Love. a.nd devouon, d. M Vnajagopa' w.

'\, No o.theJL en:tJ.;ty can a.op.{.ne. :to :thM mO.6t ex.aLted pMLtion.

Catc.u;t;ta. F e.b!1.UMY 2:2, 1987. 11

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PRRHRT' TRTTVR ET ONm�HR� RR TRTTVA

S� SimU A' ncmdamu' fLU

"PJtak.cvwti ili PJtafvLt.,l" c.' eot a cU.Jr..e PJr.afvLt.,l; eot to.. 6aJLc.e quA.. c.Jtee teo eopec.eo. Le di66iAenUa.:tLon de l' homme, l' aiUma...t, teo p.to..n:teo au to.. matibte i.:t teM (')u£ation de t'intVUe.t.LJt de t'Ue.Jtnai.. BJta..hma, PM6a..J.:t et TnMni, .6Ont t'oe.uvJte de pJta..fvl;t{. .6 eu.tement. En d' a..u;t/Leo mo-to, la FaJLc.e CO.6nU.que a t I oJtigine de .ta vuf.ation de. c.e monde .6A.- lUc.he en diveJt.6i.:teo eot appelee PJLafvl;t{..

Ptl.JtU).,' a eo;t .6eu.tement .to... c.onouenc.e e;t en ab!.>enc.e. de. !a fioJLc.e (Ytea:tJUc.e, elie. ne pe.u:t pa..c .oe. manifieo;te.Jt. C' eo;t pOMquoi !a PJLi­f>e.nc.e de c.e;t;te 6oJtc.e c.o.bmA..que. au pJLa..k.tz..ti eo;t incU..6penoabte da..c teo UmJ.:teo de .to.. c.Jte.ation POM te. mCLin:tie.n de !a vA.-e e;t .60.. deo:tJLuc.tion. Le mo;t pJta..fvtt.{. n' e..o;t pM iquA..va...te.nt au mo;t Na..:tt.LJLe. de no.:tJLe langue. eM Na..:tMe eo;t !a pltOpJtiit{ ('OhMma) de PJLafvr.t.,[. TOM c.e que pJta..fvLt[ 6a..J.:t e.J.J;t c.ommuniment appe..te Na..:tt.LJLe.

pJta..kJr.ti c.ompJtend WA...6 a..;ttJUbu:tJ.Jj U eo;t impoJL:ta..nt de c.e. Jtappale.Jt qu' rUe n' eo;t pM un agJLigat de c.eo tJtOA...6 atVtibu.:t1l, c.' eo;t-a-cU.Jr..e qu' [lie. eI.>;t te moyen de JLrue.JL c.u tJtOA...6 atVtibu:tJ.J, ou enc.Me. Etie eo;t un .Uo.x. quA.. .tel.> c.ombA.-ne.. CeI.> .:tJLOA...6 �bu.:t1l !.>Om nommeo Sa..;ttva (.6enoib.te), Rajah (mutative) e;t Tamah (.6;ta.,Uque), .6uA..vant teo cU.66Vc.enteo manifie.J.J;tationo. >

. McU..o que. .bigMbie te mo;t a..;ttJUbut? E.6;t-c.e que atVtibu:t (9w{a) e.J.J;t .6ynonyme. de quo.LUe.? Non,. pa..c du ;tout. Le vJLa..i .6eno pmo.60ph­ique de gUM e..o;t un "Uen", bit uti.Li..6e POM Ue.Jt deo obje.t.o. Tu "guna" deoA.-gne to.. nOJtc.e C.Of>mA..que. pM .to.. quelie. to.. Con.oue.nee Unive.Jt- t' .6elie e..o;t Uie aux di66e.Jte.nteo ide.eo ou 6oJLme.J.J. On peM JtWaM- \ me;t;tJte t' eopJLJ.:t de "guna" pM te mot ";te.nda.nc.e".

12

DFTS-044S7

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LOlL6que P/Ul� e6t pfLioente, il n'l} a pM de. .6entiment "je" en tantqu'objet de e.oru.uenc.e; fu V-tbfLILUOM meYLta£.eJ.> .6OYiX ctu.6.o-t ab.oeYiXe6. LOMque fa Coru.ue.ne.e eJ.>i: -tn6£,.uenc.ee ou Uee Sai::tvag un'a (i'a.t:tJUbut .6eno-tbfe) de P/Ulk.Jr.t{., ie. .6eM du .6enti.me.YiX "je." ou "je .ouM" eot cJ<.e.i. La pMpfL),eX.e: (Vhcuuna) de. Sattvagun' a, fa COnl.>ue.nc.e. CO.6mique UMVe.lL6e.tte. de.v-teni: 1J.:rnUee.; e.Ue..be. paJLta.ge. eX donne. fa e.onna.-i.Al.lanc.e. de f I eWi:enc.e, fe l>en:tUneYiX "je". Quand ia COMUenc.e eJ.>t Uie pM un nom eX une 60ltme (que l' on appete Maha.ftcd.tval, Ute appMaU nai:ufL­eUe.ment cU.66eAeni:e de. .oon t:ta:t d' oftig-tne..

GeneluLte.ment, auc.une. deb gUY!.' M de. f' ad[ve PfLafvr;U ne -6 e. maM6eJ.>te l>epMelne.'nt. La ou Saftvagun'a appaJtC().t, fa po.Q,6-tbili;t{ de i' appcvUtion de. Rajah au Tamah n' ebt PM exuue . Ced.6Vta ex.p.ei..que pfuo to-tn.

L I ita:t .6:ta;t.i.que, qu.l eot l' e5tat Mnat, mUe, fe fLiouUai:, e6t ia c.Mac.;tbc,U,t),que de T amahgun I a. Cei:te pefL'60fUnanc.e eot fa PMPfL),,[;t{ de Rajahgun'a. Vone. Rajahgun' a doU -trutvaableme.ni: e.xi.6tVt ta au Tamahgun ' a eot pfLeoe.'YiXe. Le ,oe.M du "je." (le. .6e.nlime.nt d' ex,udVt) eot n{c.eJ.>.6aJ.Ae. paWl. ta pefL60fWlane.e. de c.e.t ac.:te.. Qu), pe.u.:t ag),fL en f ' ab.6 e.ne.e. du I'je"? C'eJ.>t pOUlt c.e.ia, qu I U a ete. df.;t piuo htw;t que. la CJl/UIuVUJ.,:Uque. de Saftvagun I a e.ot de. 6a1JLe. fLe..6.60Wlt le.. he.ntime.nt d' e.wte.fL. 'De meme, Sattva­gun' a doU au.6.6-t e:tJr.e. pltue..nte.. lofLh que Rajahgun I a ewte. U 6au:t ltemaJtque.fL que, du 6aU que. Saftvagun'a ewte, ill} a PO.6.6-ib�{ de co-e.�tenc.e de,Rajahgun'a ou Tamahgun'a, Que ceo de.fLMeAeo .6e maMfieotent ou pM. MaLs R2t ou Tamahgun' a e.x)Ate, inevitabieme.YiX Sattvaguna. e.t Rajahgun' a c.o-e.wtent. De. meme. .ta au. Raj.a.hgun' ae.wte., Sattvagun' a doU me pfLe.o eni:.

cont. in next issue.

13

DFTS-04458

':'. ;

0105 Y5U

1 4

CRERCiON Shrii Shrii AVnandamu'rti

Se dice que hay una diferencia fundamental entre Dios y e1 hombre, entre el Creador y Su creacion. La diferencia basica es que Dios es libre de to do apego, mientras que el hombre esta atado a apegos. La diferencia entre un objeto material y otro es sonocida pOI' sus respectivas cualidades. Una manzana es una

naranja por sus propias caracteristicas. Si las caracteristicas y cualidades de la manzana penetran en 1a naranja9 esta no se­guira siendo una naranja; se convertira en una manzana. La di'ferencia en las caracteristicas del Creaclor y e1 ser creado� es 10 que los mantiene claramente separados. Si par media de Sadhana (practicas espirituales) e1 ser creado desarrolla las caracteristicas del Supremo Progenitor. se convertira en E1 mismo.

Quiero decir unaspalabras acerca de Dios y sus seres creados. Etimologicamente Iishvar (un nombre sanscrito de Dios) significa tiEl Controlador". Dios es e1 Controlador, y los seres vivientes, 10 controlado. En este mundo to do objeto, grande 0 chico, desde e1 atomo al cosmos, esta controlado por el Supremo Controlador. En el reino fisico, tu no eres controlador de las diversas accienes. El hombre no sabe que puede morir en un momento proximo. El esta contro1ado por alguien, quien tiene que hacer 1a Abso1uta Justicia. Y El no es cuestionable. Cuando el propietario quiere que su inquil­ino deje su casa, Ie entrega una nota. Que puede hacer el inquilino? Puede, cuando mucho, hacer uso de la ley.

Entonces, tu cuerpo no te.· pertenece. Solamente puedes usarlo. Dios es su dueno. Si El quiere, El quede tomar tu cuerpo, y puede hacerlo sin entregarte una nota. En el reino de Dios no hay Cortes Legales. El es e1 Supremo Dueno y Su derecho es absoluto. Dios es el Controlador y los seres controlados no pueden decir nada; tendran que rendirse a El.

l I

DFTS-04459

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\

Asi que vosotros habeis visto la relacion entre Dios y los seres creados! Dios tiene e1 control en Sus manos y los seres vivientes no son 1ibres. Por supuesto, puedes decir que en e1 Reino de Dios hay una ciert a medida de libertad. 8i te rebaj as a condenar aDios, El no dira nada. Pero, consideras que puedes ca1umniar a Dios mediante 8u poder? Tu tomas poder de Dios para calumniarlo. Ahora bien, que haras tu siendo Dios e1 Controla­dor? Este poder controlador de Dios es maravi110so y magico.

Un mago convierte una piedra en una pa loma y 1a gente solamente observa la transformacion. Como la piedra se transforma en paloma, no es entendido por e110s. 8i realmente se transformo 0 no, la

gente no 10 sabe. E1 misterio que hay aetras solamente es conoci do par el mago y los pocos hombres de su parte que estan en e1 escenario .

Dios esta controlando a todos can su l'iagico Poder. Que haran las personas que quieran averiguar los secretos internos del Poder Magico de Dios? Para conocer el como y el porque de La influencia Magica de Dios, tendras que estar en e1 grupo que dirige e1 Mago Haestro Y desarrallar amor por E1. Amando , y no rihendo can el Supremo , y estando en Su regazo, conoeeras la secreta tec-· nlea de Su control. Como puede un hombre ir adelante por e1 Sen­dero del Progreso? Desarrollando amore par Dios.

Maharsi Kanad, un gran santo, solia preguntar que es este cosmos. Este universo es la combinacion de atomos . Un atomo es una fuerza material, una fuerza cruda, una fuerza fisica. 8i las

actividades del mundo estuvieran limitadas al atomo, que pas aria?

Habria choque y lucha. 8i e1 atomo fuera todo, este hermoso, des­

arrollado y sistematico mundo, que trab aj a sobre ciertas reglas y principios , no posria existir. Maharsi Kanda dijo que la materia

elemental existe. pero la materia no controla la materia, La que la controla es la mente Conciente (Dios) , La fuerza ciega no puede crear un mundo sistematico. Tu tiene s que salvarte a ti mismo del peligrosisimo mat erialismo , y puedes salvarte a ti mismo entregandote aDios. El hombre que se entrega comp1etamente a Dios es sab io . y , su progreso sera tremendamerrte rapido .

15 - ---------"

DFTS-04460

BE FiRm ON 16 POiNTS

16

By A' c.. AblUJ..k. KWIlevw.

Onc.e the LOftd had .6a.-[d, "Six;teen Poin;to will be. YOM !.Jhie1.d". Will, a1Jr..eady we k.new that /.)ix;teen poin..t6 WM OM .6wOl1.d, OM weapon in the ba.:til.e 06 VhaJuna, OM meaM 06 a.t.taining maiM' a. Then the LOl1.d told 1L6 S.[x;tee.n Po-i.nt6 i.6 aUo OWL pl1.otec.:ti..oH

again.6t the 6011.c.u 06 daI1.k.nu!.J, OWL gu.aJl..d agaiMt avidya'ma'ya' - a .6hie.td. So the.n what Me the c.hevw.dV1Mtic..6 06 a .6hie1.d?

In ancie.nt.timu a.nd .6.t.LU. even :to day, a .6OlcU..eI1.'.6 !.J hie1.d beM.6 the in.6ignia 06 the aJuny to whic..h he bei. ong.6 Olr. the c.a.u!.>e nair. which he. 6ight.6. A Mf..cU..eI1.'.6 .6hie.f..d af..mO.6t ..i.nvAAiabf..y iden­tiMu him, i6 not by the in.6ignia then by ili VeJr.y c..on.6buLc.tion. In India today, ooten timu tl-zM. i.6 the. .6hietd'.6 Mpec...:t whic..h i.6 l1.ememb eI1.ed mO.6t; and in a time. 06 pel1..6 ec.u;Uon when identiMc..a;t.[o n

M a. Ma 'lLgil c.an be vel1.!:f c.0.6tf..y, .thi.o !.:Jhie.f..d, the. Six;teen Poin;to. hac oMen been C-Mt M..i.de M mOl1.e 06 a dangeJr. than a plWtec.tion

6lWm dangel1.. Thi.6, 06 c.owr.oe, i.6 the c.owaJtdty appl1.Oac.h 06 the. man who neM6£LUy ItUnn..c.ng 6Jr.Om battf..e c.a..o.t.6 awoJj hi.6 weapon.6 and

6ig'hting geM M adcU:t<.ona£. weight.6 that .6f..ow him down. Uttie dou .6uc..h a man lr.ea.Uze that on the .6p�.wi. plane. he. i.6 Jr.1L6hing headf..ong not towaJtd :the .6a1..vation he. imag..i.nu but Jr.a.theJr. towMd dutJr.umon • .

A !.)hie.f..d 06 cowr.oe. hM n o gl1.eat 1L6e to any but the MgWng man. One. who imagine.6 that a .6hie.f..d will pl1.oted one 60lr.eveJr.

without any need 6011. him to pick. up a .6wol1.d to dutJr.oy hi.6 enemy hM a oaJt too ..i.dea.f..-Utic notion 06 lioe.. Suc.h a .6 hiet d M ,J.t.a.t.'ic

and m1L6t W(l.M down. Even.tuaf..f..y the enemy will le.aJtn to penww..te that .6hietd air. to go aJtOund it. The. tJr.ue vaf..ue. 06 a .6hie.td M a.6

a c.omplement to the. !')WOM, a.6 a te.mpOlr.M!J plr.otec.tion aga...i.n.6t attac.k. while the .6woJr.d M 1L6 e.d to!.)i..ay the. enemy. In ba.t.tf..e. a .6 of..cU..eJr.

lr.U6hu 60Jr.WaJtd with .6wOlr.d 6�t and .6hietd .6e.c.ond. HM thought.6 Me to wage WM, and he. neal1..6 not any .6tigma nlr.om the. ..i.denti6ying

in.6ignia which hi.6 own !.)hietdbe.aJt.6, I1.athel1. he i.6 pJr.Oud 06 th..i..6 iMignia. Would he then think. to ·thJr.ow awa y hi.6 on£.y plr.otec.tion

in ba.:til.e? No, nevel1. wou£.d he. thJr.ow it away - c.e.Jr..tMnf..y not at the. time. 06 attac.k., not even dWL.[ng l1.etJr.eat, 6011. he k.now.6 tfw..t

cont. on pg 27

1,

DFTS-04461

.h ...... __________________ �.��_·

WORLD CONFERENCE Svarupa'

We are leaving the first annual A'nanda M 1 arga Global Conference. It has been even missing the Lora's own sweet physical presence, a beautiful, intensely devotional exper-

ience,

He learned so much from our brothers and sisters around the

worlel, and shred so IDllCll - it was a retreat guided by Da daj is and

Didijis from under the Lord's own '-'ling around the worl d . and in the Central Office. facilities were very, very crowded - so many people (over 5(0) came, and this was a "first-or-its-kind1! event. He all learned and s)18.re our acquired knowledge. He had unique storeE of experience according to our SE:ctors f hi. s to r ie s , Ou.r sector has a parti.culm· fund of knoHledge concerning needs, ba] ancing, andadjustment:s for :�amiL_c.,; " Othe.� sectors realized thJ.s ;1.1;; OHr ret.reat went on. Of course India brought <i weaL:h of spiritual i.ntemd.ty - blessing $ dynamism� .1 ()'.Je (as did all sectors).

A dynaulc march ",i th 8 tree t tbea tno, nagar ld.irtan. kEG;,hildi 2-UJ tandava, Glided in dhanl1acekra 3fte.}: (;'.11: police. escort d.isw.i.f,sect us 1;,ith "d ght ())11\. A R.li}lA Cultural Night varied from beautifllJ c1as:;ical music •. ,nd dance to hilarity as invade rs from ouLe,r space ba::ged in. to b eautiful indJgenous cultural dances and songs from' our sistE,rs and b:r:otlwrs a:tound the world , to minet bliss (riA tliA' sl:f.des and iliUfiic).

Our opening spiritual meeting with Central vadas was pure BAiBA', a powerful opening fer our first global conference. Of course, we all met t.oget.iler for the first time with branch heads of A I nunda Mal rgrt; .

:i rt a very solemn moment. Later.; g lobal I'JE:etinf!,G of all tr&.des, pt:esen­tations of various sectors, and a rounJ-the-'..vorld slide show clarified our roles, intensified our purpose and unity, and inspired us for work in our OWlI trades.

The final night of the conference included a film on relief in Nicaragua, then a devotionaI" overflow. We enjoyed the presence of our Guru in the form of films and· slides with music, followed by His own voice in a recorded darshan·. Akhan I d I a Kiirtan follol-led, a deeply blessed night, with early morning dharmacakra •

... It was hard to emerge from matters that employ our energy. for me, service and offering, so

the sweet sea, to go on to all the But, the spirit of the conference was,

I took His hand and came home. 17

DFTS-04462

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DFTS-04464

18

franHfurt. gerrnaf"Il_J .

7 2 � s'�p. �Bl

19

DFTS-04465

Perhap s y ou kUOVl that the word "Gurll!! is a very old vaidi.c word . I t means one who d:.Lspells da.rk­ness . Now this 8zp.'ess ion HOnE: who dispel L l d Drtnf/.fls " is muc.h of te.n use.d in a 1:j�!,ht meed , This (L:n�knesr; no t only belongs -":0 the J>Bych1.c s LratUl""U 01: the Sp .i. l. :!. LUfcl s tratum U 1}. t t.O DIJ s tra ta. of hu.man €:xis tenr. E: , Thnt ii" darV.ll E':'.' F p r e -· vails .l.n :1:1.1 t:b ro. ::h :;:'ee n tr,',U, -" j.n the crude phy s i cal , psy ch i c and sp i ritual spheres , So a C \.1. ! ·1.1 J]AlS t necessarily hI'! unp- ,ib: wi:Ll b e <.l) le to reL;l)VG daxknes s i n 9.11 the three s tra t a . If. he tea ches the alphc;be.t:s e X' some ac ',deIui c conten ts b, the E tu4ents, he will be2- called a t eacher .. - t eacher in the. chn las tic sense " That son f t do . Ac,,:lin i.f he removes darkness f 'roID the p sy chic worl d s i f he i:mp;:trts :lntel1ec tw l knmlledge to his f ollowers , that- too i s n o t enough . Furthermore . if 11", disp e l ls darkness

from the spir i t tli:l1 ij t.l'atum of his dis ciples , that won ' t do . The fact is that a Guru - I T one is to b e ar.cep­t ed as a rea l Guru - s hall have to r e­move darkness in all the s trata of the physical wor l d , in a ll s trata of the psychic world as also in all the s tra ta o f the sp iri tual ",u r I d . S o we s ee that i n the spiritual world he alone can be the Guru who can lift the downtrodden hUlllanity to high sp iri­tual ef fulgence . 1 . e . . only the l1aha­kaola has the requis i t e qualifi cations to be the Guru , o thers cannot b e Guru .

Shrii Shrii A ' nandamu ' rti

In order to be an i deal Guru in the spiri tua l sphere , one mus t

be thoroubh1y conversant vli th the minutes t details of Sa ' dha­

na . every aspect of S a ' dhana ' -- importan t or unimportant . He should not only learn thO S E­things but he mus t als o por; se2s the cap a c.ity to te8ch thos e p ra c '· t i ees to o thers as we ll . O th Gr- _ \'J :Lse he mu s t· no t be trea tEed as (�1 a Guru . Hahakaola alone h a�) thi.s c.apacitY 5 none e] s e , A Ka ola if' one vi'ho hy dim: o f s a I dhana ' 11:.1_8 succ 2 s 6 f\� 1 .1y elevated a�.d estab li shed [}ue ' s rrd crrH:o sr.; � c s t rm CE: inLe ;:�he Hil f'rO cn;;mi e I)j.1(' ; hut a Na.hak.a.c 1a. is fJ)J.C who is surely a Ka.o J_a <md at the f;p.lQe t ime does possess tbe capacity to t e lp others as wel l to get to that exalted pos ition. In the past Lord fhiva wa.G one s uch !>Iaha� kaola . Lord Era ' n ' a vIas ano ther " . one . To be a Guru one mus t be a Mahakao la . One mu s t have kno\o: ­ledge regarding sa 1 dhana ' . no t only should he posses s thorough knowledge of the s crip tures . In order Co g ain thorough s cr i p­tural knowledge one mus t know a s many important languages as are abs o lutely neces s ary f o r the pur­pos e . That is to say , it is no t enough that a Guru should acq uire cer tain qualif ications to be c" MP to teach s a ' dhana ' . import les ��:i.s on practical cult , but he mus t

I I

I

DFTS-04466

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a�so possess adequa t e know­ledge of theory also . That is , in o rder to know the inn-er secret of s a ' dhana ' , he mus t posses s the tho ro ugh and auth­ent i c s crip tural knowledge and then only he should b e accep ted as a perfect Guru in the spiri­tual sphere . One who has a fairly g o od knowledge of sa ' dha­na t and also can help o thers in that realm , but i s comp letely devoid of intellect or knowledge of languag es and s crip tures -canno t be perfec tly reliab le in the spiritua l sphere , f o r , he

� being a Guru , will have to explain "' the theoretical side als o . Supp­

o s e , if I s ay to one "Do this ll . I should als o exp lain how that is suppor ted by our s crip tures .

You may raise the ques tion, "What is Shas tra? " You may indi­cate voluminous b ooks and call them shas tra ( s cripture) . But that is misleading . Shas tra in the true sens e , means , "SHASANAT TARAYET YASTU SHASTRA PARIKHRTI ITAH" , L e . , shas tra is that whi ch d i s ciplines and liberates the humans . So a Guru mus t b e wel l vers ed in shas tra, o therwise he canno t show the right path to mankind . The t erm Guru will be a mis leading misnomer -1vhich is never desirable . Shas tra does not necess ari ly mean the vedas - it means the way to emancipation through inculcation of rigorous dis cipline ; i t p revents one from taking license in the name of lib�

� rty . I t means clear ins tructions "hat guide everyone along the path ,

that leads t o a t tainment of prosper­ity and welfare .

Sha ' sanat - what is this Shasana like? Does it mean torture? No . Does i t mean punishment? No . Does i t mean atonement? No . Not at all . Here shas tra means Anusha ' s ana . What is Anusha ' s ana? Hi tarthe sha ' s anam Anusha ' s ana , that is , Anusha ' sanam means that much o f rectifi catory punishment 1vhi ch is meant for one ' s wel l being . While a spiritual Guru should be well acquainted wi th all the proces s es of s a ' dhana ' - should have the capacity to convince o thers , mus t possess comp lete knowledge of s criptures - mus t know many languages - mus t have comprehensive knowldege and in­t ellec t p lus some extra qualifi­cations . What are those qualif i­cations ? NIGRAHANUGRAAE SHAKTO

2 1

i ,

DFTS-04467

.,

GURU RITYABHI DHIYATE . Guru mus t

possess the cap acity b o th to

punish and love o r b le s s his dis­

cip l es . Only punishment , and no

love is no t good . B o th love and

puni shment should go together and

the degree of punishment should

never exceed the degree of love .

Then only can one b e called a real

spiritual Guru.

I have already s aid that a Guru

mus t be an authori ty on all subj ects

in al l the three s trata . As a

spiri tual Guru , he mus t b e thorough­

ly well vers ed in spiri tual s cience

- b o th in theory and practi ce . He

mus t know how P arama Purus ' a as so­

ciates Hims e lf with j iivas and how

j iivas a s s o c iate thems e lves with

P arama Purus '.a , j us t as the Ganges

merge into the B ay of Bengal .

O therwis e , h ow can he teach this

s cience to o thers ?

22

And who knows this s cience? Only Parama Purus ' a knows thi s because H e hims elf has created all these . He is the creator of the s ense org ans and inferen­ces (Tanmatras) also . He can create any thing He likes . But remember , He does not do any thing . His do ing means His thinking . Things will take shape as He th inks . No one else but Parama Purus ' a knows this . So how can the people know Parama Purus ' a if He does no t teach · the s cience to o ther s ? Only P'arama Purus ' a knows the s cience and the method .')' ,.,' to realize Him , to know Him, because He has created humans and the way for them to move along . So the peop le can know the method by His grace only . Hence it has b een said in A ' nanda Su ' tram : "Brahmaeva Gururekah Naparah , i . e . , Brahma alone is Guru . Through His phys i cal s tructure , He teaches the actual s cience to the spiritual aspirants . The p eople should clearly unders tand these things about s p i ri tual Guru .

There are many p eople who are p rone to think that in the spiri tual realm there is no need to acquire intellectual knowledge for God realization, and in support of their thesis they mention the names of s ome great men . Now the fact is that for God reali z ation academic q ualification may not be necessary at a l l , there is no differentiation b e tween a larned p erson and a foolish one . But in order to b e a Guru one � mus t b e a learned person . God reali::- ' zation .is not enough for a Guru , he

DFTS-04468

.' -------------------- -�---.--.--ps

mus t p o s s es s other req ui s i te qualifications as well . So a pers on who is devoid of learning and s crip tural knowledge and the quality to t each o thers and the twin cap acities to punish and favour his dis ciples - should never be accep ted as a spiri tual Guru . A Guru doesn ' t mean only a spiri tual Guru , he mus t b e a Guru for intellec tual and phy s ical wor l ds als o .

Af ter the spiri tual sphere comes the psychic s phere which is

�_ -- cruder than the f orme r . That is , e He mus t be aware of the nature of human mind - what it is made of how i t should b e elevated s tep l;y s tep f rom curde to sub tle - how all the uni t minds can march toge ther in unison tmvards the goal - in a word, he mus t know b o th the theore� tical and the applied s i des of psy­chology . He mus t know a thousand times more than what is wri t ten in books . He mus t as s imilate every thing by his own refined intellect and then only can he" teach o thers per­fectly . That shOtITS that He mus t be not only a s p i ri tual Guru but als o a Guru in the psychic worl d . There are imp erf ections , shor tcomings , a s ens e of want in the human mind . One who can remove the s ense of want is the Guru .

In order to qualify f o r Guru he mus t have the power to remove these . p sy chic wants . Otherwise he c anno t be a Guru in the psychic world . As

4ain the spiritual sphere , s o also in .he psychic sphere he should be well

vers ed in the f ield of humani ties ,

nay ) he mus t he well ve rs ed in all the b ranches of human know­ledge . In order to b e a s piri­tual Guru it wi ll be enough if he has mas tery over s crip tural trea tises but to be a Guru in the psy chic s phere he must be wel l versed in all branches o f human knowledge . A limited knowledge of a few s criptures won ' t do and s imultaneously he mus t be conversant with the s tyle of f unctioning of human mind as als o the method to control and guide i t properly .

2 3

DFTS-04469

Next comes the phy s i cal wo rld . The followers t the dis ciples of the Guru are the men o f f lesh and blood having physical s tructures . They have their s orrows and mis­eries , tears and smiles . This is thei r lif e . They have their p rob­l ems of food and clothing - they have their p l easures and p ains , j oy s and s orrows . they are elated when in j oy . they are dep ressed when in sorrow . It is the duty of Guru to p rovide his f ollowers with the wherewi thals for their progress . This is what an ideal Guru is to do in the physical sphere . As a Guru of the phys ical world , he will have to teach mankind s uch techniques as will solve their worldly p roblems such as their medical treatment -The Guru mus t see to i t that their mundane prob lems are solved . S o i n order to b e a C'uru , h e mus t come to this earth with the highest qualification in the spiri tual field, the highes t capacity to f ace the mountain high obs tacles in the phy s ical world . So to shoulder res pons ibili ty of b eing a Guru is no t child ' s play .

DMS at Jagacha , March 15 , 19 81 .

You mus t have a flaming

moral purpo s e so that

greed , oppression and

explOitation shrivel

before the f ire in you .

Shri i Shrii Anandamurt ij ii ��

liThe universe is l ike a dome ; it vibrates to that which you say in i t , and answers the s ame b ack to y ou. So also in the Law , of a c tion; we reap what we s ow . " ,

Sufi Hazrat Inayat Khan

: 24 I'. L- . ____ _

-

DFTS-04470

•

This s tory was narrated by Dada Svar u ' p a ' nanda Avt . , who spent a long t ime with BA'BA' since the late ' 50 ' s and is a ccep ted as a mas ter s to ry teller in A ' nanda Ha' rga .

1 n appMUma;tuy .the. midcLte. .o,{.:d.J_e.b , Vada. .-i..rU:t.i..a..te.d a young Ind.-i..an bl1.o.theJt about ag e :twen;ty, and he Wa.6 veJLY impl1.e6.o ed by .th-iA btw.theJt. He .though.t tiUl, boy would be­e-orne a veA.Y gJteaZ .6a / dhaka and devo.tee.

AMeA. he took .-i..nJ...t.i..a;Uon and cUd .6a I dhana' 6011. .tlvtee weekA , Dada .took him :to med Ba' ba ' -i...n JamalpWL. So .th-iA boy had Pe/L6onal.. Contad wJ..:th Ba ' ba' and he WaL> ve;uj -<-n­.op..[Jte.d, he. expeJLle.nc..e.d a to.t 0 6 bw.o -i...n h-iA .oa ' dhana' , and .oama ' dh.i.. on .o e.ve.tta1. Oc..c..a.oiOM , and Wa.6 enjoy.-i..ng Ba ' ba ' ' .0 dan.ohan. Thenf inexplic..ab..ty, a6:tVL doing :two 011. :tMee mon:th6 0 6 .oa' dnana' , -tJU...o boy .6uddeniy teM and nevVL came bad?.

Dada. SV(VUL I pa' nanda. wa.o veJLy pe.Jtp.texed. He :though:t, "Weil, 1 :though:t :tfU.6 boy wa.o .00 good, and .that he mu..ot have a VeJLY .o:tJtong .6 am ' .o ka ' Jta nO!l. yoga and mecLU.at.W n and ya, aLi 0 6 a !.Sudden he M gone. 1 don I t l1.ea..Uy undeMta.nd, M I .6houid a.o k. Ba ' ba / . "

He .6a.-i..d, "Ba / ba I , why iuu th-iA boy f..e6:t? H e wa..o ;.,ue-h a good boy. " Ba ' ba I .o a.-i..d, "U'.6 a veJuj o.td habLt .thJ...6 boy hal> . U / .o a 7000 ye.M-otd habft. He wa.o .-i..rU.:Ua.ted d.-i..Jtec.:tty by Lol1.d Sh.i..va, and he. .o·a.-i..d M.6 mantJta. thAe.e Wne..6 and :then neveJL cUd .6a I dhana' aga.-i..n. The.n aga.-i..n he wa.o bOl1.n .-i..n the .6ta.bte6 0 6 LOl1.d ru ' n I a, when KM I n ' a WaL> ung . Aga.-i..n he Wa..6 -i...nJ...:ti..a.te.d d..[Jtectty by LOl1.d ru ' n ' a and he. cUd .oa ' dhana' ball. about one. O!l. :iJ;Jo mon:th.6 and .then aga.-i..n he. .teM. So now aga.-i..n he ha..6 c..ome. bac..k., and :taken .6a ' dhana I . "

25

DFTS-04471

2 6

" Vau /j ee, /I ex.plained Ba I ba ' , " 0 nee , a p efUJ an M irUUa-ted wilh 1.0 '.:t I a ManVLa b!! a T an..tJUka GuJtu, he can neveJL Leave the pa-th 0 6 .6a ' dhana ' . He can :fA!! to Leave and he ean go b!! the way.6ide blLt alwaYll .the .o am ' /.) fla. l �a will pull. hJ.m back.. Shnp£y by the !.JtJLel1gth a 15 having b ee� iru:x...llrted by �.6 ' t ' a MantJr.� he m�t ILe;tWLn agaA.-YL aVid a.gCUVi .to the Tan.tJUka GuJrlt un.tU he MnaJJy watiG.6 .the pa:th and acJuevUJ hM Ub�o n. 1t

This story was also narrated by Dada Svaru ' p a 1 nanda.

VUJu.ng ,the. e.aJr..ty .o e.vent{.UJ p abau:t 1 9 7 3- 74 , when pe.op£e c.ould have. R.--i.mLted c.al1':t.a.c.:t wLth Ba ' ba I in j aJ..t, Dadaj i wa,o the. a ' c.a ' jUja 0 6 one. 6o.m..i.hj in Punjab , a .ota,te in We6.tr.An I ndJ.ao He. had iYi.J...thl;ted the. mothe.!L and 6a-the.!L and .th.Vj had a V.;t;t.f.e. c..hJ.1.d .that WM at thAA :ti .. me abou:t 60u/1.. ye.CVi/.J old. VadajJ.. i1.ec..eive.d a £e:ttVl. 6Mm the no..rn.ilJj -& ay<.ng tha.:t VeJUj .otJutn.g e. .:thlng.o welle going on wah .the boy . He. WM having .o orne .6iJr.aYlg e. dJte.o.m.o , he WM .6-f....tUn.g evVUj day fiolL m ed..i...ta­,t.-Lon ,( .. n .:the m:)Ju,u.�19 and e.verting p a..nd doing :to.. , n 1 clava and a£.[ ;thrA ll tiU.ng.o; ;the 6amil..tJ had rLat .taught hJ.m mecktat.i.on OIL any.thJ..ng bu:t· he WM .oponmneou.o£y doblg a. So the 6arai.hj WlLote. the i..e..:t:teJr.. .to Dada. and !.laid, "i6 !fou haw_ a eha.nee. on toWL, plea.6e. c.ome. and ivU;Uo;te .the bo!! pMpeJT1!!, .60 .that he. c.an i..e.oJ1.n the c.oMe.c.t me;thod 0 6 !.l a ' dhal'l.a.' . "

So a happened, a c.ouple 0 6 wee.fu.s WeJr.. Vadap_ WC(.6 abte. to go on toUJr. in that Me.a and h.e .6toppe.d ..tVL to meet the. Sa.rrU.R..lj . The.!f bl1.ought the. boy ..tn hi.6 M om, and he. M:.an.:ted WlUng .to :the. bO!f. He. a,o ked hJ.m wha.:t had happened, how he -6.ta1Lted doing 4 a I dhana. ' . The boy .6aJ..d .that he had a dlLe.am, and .i..n :the dlLe.am Ba ' ba I c.ame to hJ.m aVLd .taug ht hJ.m how :to do. 4 0. ' dhana' . So Dada. Sva!1.u ' po. I nalida a,o ked hJ.m :to deQCJUb e ex­ac.tf..y wha.t Ba ' ba � :tau9 ht h..i.m in :the dJteam. The. bo!! duCJUbe.d e.x.ac;t1y .the. plLOpeJ1. method tOlL -6i1L.6:t, .6 e.c.oVLd, and .6ix:th .tUM 11.6 • Vadaj-i. a6;te.ILWMdb M . ..td, "no , 1 c.an ' t J..rri;Ua.te. you; you have f aVr..e.ady b e.e.n ivULi..a.:te.d. "

DFTS-04472

Two mon-t.ho la:teJt, Dadaj-i had .the 60lLtune :to have. Ba I ba' ' -6 da!t.6han -in jill. And he cuked Ba ' ba ' abolLt � bOff and how li happened thovt he Wtt6 -inJ.lia:ted tMough a dir.eam. Ba I ba. ' explained .that tlU..6 b oy I -in � pl1.ev-ioM line, had been a veJt!f g oo d Ma ' fLgli, veJt!f .6:t/1.ong and dhaJun.<.c., blLt he had me.:t will an un60![;funa:te ac.uden:t when he Wtt6 -in IU..6 .tate ;(:Wemel> and he had to leave hJ.J., bodij. So again jlL6t :thMugh the .6:t11.eng.th on W .bam ' .o M ' 11.a, he Wtt6 l1.ebol1.n -Ln:to a Ma' l1.gil 6o..mU.y and wcu .6taJtliYlfj W .oa I dhana I fil1.om whel1.e he lent 0 6 6 -in W pl1.ev-ioM .t-i.6e. Ba' ba ' a1..o o :told tum the name 0 6 :the man .that had d-i.ed and Wall l1.e.bol1.n aga-i.n -in thJ.l, body and who Dada SVa/1.U I pa. / nanda had known benoM., blLt He cu ked Dada not to :tell. :the 6a.t'11-Uy 011. :the. boy; 011. e.vel1. :to men:ti.on .{;t to anyone b e� e li would fu.twr.b the boy ' .6 gl1.ow:th and .aam ' b k.a ' l1.a1\ -L6 he. knew.

cont . from pg 16

h-i..o . .6 fUe1.d wU1. Mnd ill M e. Mme otheJ1. daff. A g o o d .oold-i.e.I1. neveJt d-i..oC.AAd6 W .6ue.1.d, 11.011. M he eveJ1. bAA away j)Mm U. Even a:t Umel> 0 6 l1.el>t, .{;t M � .6fUe1.d wh-i.c.h he M U 60/L hl.-6 onlij p-tUow. I n :U.mu 0 6 pe.ac.e, he 11.O c.k.-6 w baby ;to .oleep c.I1.ad1.ed -Ln :the ho.u.ow 06 IU..6 own j)OI1.meJ1. fJl1.Otec.:Uon.

So you -<S ee wha:t 600fuhneo.6 U would be 6011. any Ma ' lLgil to -Lmag-Lne :tha:t he c.ou.td e.veJ1. do wUhou:t Sb:;tee.n. Po-in.:U .

.

Ra:t.he.Jt, we mM:t b ec.ome mOlLe. and mOl1.e 6fu -in thM e. po-in.;t.o 1 we mMt k.eep OWL .b hle1.d and oW!. bWOlLd e.veJt powhe.d, e.ve.Jt l1.e.ady, eve.l1. -in 6-ighting c.ondition.

27

DFTS-04473

5ECTOR�RL NEWS

28

SEPTEMBER-OCTOBER 1981

ATLANTA Regular p ainca s eva in Asheville and Atlanta units . Seminars held in eight different dis tricts . General pra ca ' r and many ini tiations .

BOSTON New Haven A ' llanda Ma ' rga Universal S tore has expanded its bus iness . The whole region has cooperated in s trength­ening the school in I thaca. Prevent ion of C ruelty to Animals and Plants proj ec t in Albany . taking care of homeless dogs and puppies . Eff ort to pu:cchase j agrti in Netl7 Haven . A ni ce j agrti is rented tempo rarily . Sprout indun try is going �" ell . RAWA in New York City .

CHICAGO -----Press ac tivated in Indianl.lpolis . Nmv r ented j ag r t i in Champ aign . Finances ar ranged for the expansion of the AMUS :, which has be come popular in the communi ty . S chool in Had:tson :1.as twenty children. New D iocese S ecreta:cy , Didi, Sucarita ' p os ted in Wis consin Dio ces e . New prit>on p rogram $ tarted in Louisville .

DALLAS Refug ee p roj e c t in S an Antonio , Texas (AlillRT) . Medi t a t i on classes in p rison and drug rehab ili tation centers . New Regional S e cre tary is Dada Nityasatjananda Avt .

DENVER Boy '�home in Denver has nine children . S c hool has twenty­three enrolle d . Humanity Pres s i s having more business than ever . New food co-op called the P lent iful Grocery

. has s tarted . Mon thly R . U . program. Spirit ual philosophy clas s es b i- UTA e,1; 1 v Introductory yoga retreat in Demrer . AJM work to counter negative publ i city . Fundraising for Global .Tag r ti . New RAWA t ar e produced from RAWA s tudio •

. Painca Seva . Seminar and init iations in Sheridan , Wyoming .

l .

DFTS-04474

� n=h M " mM hM been aUe to V��cMe hU� maYi.U-nu.o a6-i:Vt n.u.U.-i..6ying .the. .o Vtpe.nt-noo.o e. 06 avidya' ( e.x:tJLovVU:,ive nOlr.ce) , he .<..o con6idVted ;to have. appftopJrA.a.:te.d a6 I'l.-U own a6 much A ' nanda­.o vaJtu ' pa Oft Supfteme. £xuttatian - b ecome a.o much A ' nanda.6 va!tU ' pa. H-Un.o d6 - be.came. IU muc.h .the. �A.'nanda.mU'f1ti Oft the veJtij Imag e. 0 6 A ' nanda OIL

- BA 'BA I

� .

The Sect orial Office

getting a facel i f t .

29

DFTS-04475

30

KINGSTON School and home running in Kingston, Jamaica. Monthly RU /RAWA program. Schools in Haiti and Dominican Republic are healthy ( fifty s tudents) and units are being consolidated .

LOS ANGELES Three units functioning in Los Angeles ,California . Medical ' unit started in L.A. Regular painca s eva . New Regional Secretary A' c . Ratneshvara ' nanda Avt . Praca ' r done in new districts . New unit formed in Santa Cruz . Fundrais ing for Global Jagrti . Reguler Ru /EMS program in Los Altos Hills . RAWA s tudio is producing new tapes . Honolulu and Hila units are functioning .

MEMPHIS Meditation class and regular painca s eva in Memphis . New p raca ' r done in Alabama and Miss issippi .

MEXICO CITY Praca ' r and seminars have been completed in every district in Mexico City Region. Unit started in Merida.

MONTERREY All districts have been completed with praca ' r and seminars . New school s tarted in S an Luis Potosi. School in Monterrey is running well with more than fifty s tudents .

MINNEAl.'OLI-S New printing press started in Missouri Diocese . New unit in Kansas C:i.ty . Sectorial WWS office has moved to Wichita, Kansas . AMUS in Wichita is doing well . PNS in Duluth . Praca ' r in North Dakota and other new dis tricts .

� .. ------------------�-----

DFTS-04476

F

Availab le through the

Publications Dep t . :

-

Caryacarya 1 , 11 , 111 .

A ' nanda Vacanamrtam 1 ,XIV .

Namami Krshna Sundaram

Subhasita S amgraha

A Guide to Ruman Conduct

The Spiritual Philosophy of 5 . S . Anandamur ti

ANANDA MARGA Serving the People o f N. America

The Fundamentals of Tantra Yoga

Tales o f Tor ture

The Kis s of God

Cooking for Cons ciousnes s

What ' s wrong with eat ing meat 3 1

DFTS-04477

32

OTTAWA Praca ' r done for the firs t time in New Foundland , Nova Scotia, Northern Quebec and Wes tern Ontario. New regional secretary is A l e . Gagana Brc. Extensive praca ' r in Toronto area. Al e . Yatiishvara ' nanda Avt . initiated the preparations' for a global conference in Canada next year .

pANAMA C ITY Re-organizing children ' s home. AJM work. All districts in Cos ta Rica, P anama and Honduras finally covered by praca' r . Relief done in El Salvador. New A ' nanda Ha ' rga medical clinic opened in Guatemala .

PHILADELPHIA New units organized in Pittsburgh and Newark. FAWA!RU activities regular in Philadelphia. Commerce proj ect in Philadelphia. New people found to work on s ervice proj ects in Master Uni t , Virginia . All the districts have been covered by praca ' r and s ervice .

SEATTLE Units re-organized in Spokane . EMS programs arranged throughout the region . Siminars in Bellingham, Seattle and Portland .

VANCOUVER Pracatr done in Saskatchewan and Manitoba . New office in Vancouver .

SECTORIAL NEWS We are progressing in the completion of some of the important targets Ba 'ba ' has given .

Praca ' r in all dis tricts Service in all districts Seminar in all districts

S chools - 16 Homes - 8

Medical Clinics - 5 AMP S Units - 95

2 6 4 1 6 3 2 29

9 5 % 5 9 % 83%

DFTS-04478

-

EK A fK p

FESTI VALS

OdobeJL NovembeJL Vec.embeJL 2 3 Z 2 2 7 2 7 26 2 5

� 7 7 1 3 1 1 1 0

VUpa I vaJA.. ( Fuu.val 0 6 Ught) OdobVL Z 7 • BMa' btdv�a' ( BJw.thVL'.6 Day) OdobeJL 29 .

SLIDE PROJECTOR FOR SALE

A Kodak Carous e l 750 s lide projector is for s al e . Interes ted ?

Contact A l e . Anil Kumar Br c . in Suva Secto r . Address � 279 Chalmer s S t . , Redfern , NSW 2016 , Aus tralia . TEL : 612-698- 76 2 7 .

33

DFTS-04479

34

A ' c . Cidgha ' nanda Avt .

"O�" (AUM) is a word consis ting of three letters . Firs t is "A" , s econd is "u" and third is ''M'' . This part of O� signifies Saguna Brahma (Qualified Consciousness) . The l e t ter "A" s tands for creation which is symboli zed by the f orm of Brahma ; the "U" s tands for support which is symbolized by Vishnu; and the "M" s tands for des truction which is symbol­ized by Maheshvara . Thses three are no t different p ersonalitie s , hut rather the expression of the same Purus ' a-Prakr ti in different s tages of their activity .

When the s entient force dominates , creation s tarts . By the influence of the sentient force in the infinite bosom of Con­s ciousne s s , some part of Consciousness s tarts to feel its exis­

' tence . Prior to Prakrti , there was no feeling of " I-ness " . This " I-ne s s " is the firs t cause offshoot of creation. In Nirgun ' a

, Brahma there is no ques tion of creation b ecause in that s tage Consciousness remains beyond the influence of Prakr t i . From the first s tage of influence , some sort of vibration s tarts taking place in Consciousness . Where there is vib ration, the,re is sound , whether audible to the ear or not . There is s tir , s ome par t of OMNKAR s tarts froni this point , where Cons ciousness feels "I-ness" under the s entient influence of Prakrti . So it is s aid in the Bib l e , "In the beginning was the Word and the Wor d was with Go d . " This Word is OMNKAR . "

O�KAR is no t only the initial sound , but als o the compos ite of all s ounds of the entire cosmological order . For ins tance there is a market p lace in which p eople are buying and s elling . Inside there are many different s ounds . Within the market thes e s ounds are distinguishable , but from a distance the sounds combine and are heard as ,"hahahoho" ; in this way , 'all the varied s ounds produced by animate and inanimate obj ects combine tog ether to make a compos i te s ound. This sound in the cosmo logical order is O�R.

DFTS-04480

O�KAR represents Sagun ' a and Nirgun ' a Brahma b o th . Every­thing is within the mind of Sagun ' a Brahma . No thing is outs ide Him. So O� is the thought proj ection expressed in diff erent ways by Cosmic Ego . Hence , O� is wi thin the Cosmic Mind . But the "dot" of OMWCAR is the presence o f Nirgun ' a Brahma . This very "dot" is the symb o l of "Bargra-Suny i t a" or "Mahanirvan" o f Buddhist philosophy . It is comple te vacui ty , but this does no t mean nothingness . I t is the summum b onum (highest goal) . This is the Nirgun ' a Brahma of Vedanta . No thingness j udged f rom the phys ical angle of vis i on is surely the r e , b u t that nothingness is the highe s t subs tance ; i t is the condensed Cons ciousness -Sadchida ' nanda .

The moon-·like mark of 0l1NKAR denotes Ta 1 raka Brahma - the lib era tiHe; liberating Goel . The abode of Ta ' raka Bralu}la i s at the transi t point o f Sagun ' a and Nirgun f a Brarull.a . This :L8 why the melon-·mark ( cresc.€l1.t) is g1 ven to Sh1 va , as He tvaB Ta I rake. Brahraa . I{nen Ta I raka Brah1lla takes the help of the five. fundamental f ac tors and takes human forill � He. is Hahasambh1J.ti. i . e . that per.sonality who can give Nirvikalp a Sm.'l.a ' dili to any numbeJ: of people by His g1:i3.ce . O ther gurus or occultis ts canno t: do this j ob . This is dire e t ly in the hands of Ta ' raka Brahma .

In the course o f spiritual practice , a. s a r dhaka hears o}�I<J.\R. This OHMKAR is a sure vehi cle which can lead one to the highest goal . The s a ' dhaka who can catch 0M1:!'"KAR has come a long way . By hearing O�KAR one merges wi th the Cosmic Soul or Nirgun ' a Brahma . O�KPJ\ should be hear d , i t is no use uttering it . Through spiritual practic i t is heard . So one should try to hear and no t to pronounce it . OMNKAR is go ing on e ternally in every time , space and p erson . One has s imp ly to be elevated spiri tually to hear i t . One wil l hear i t only by introvertive s cientific spiritual practice . By be coming s entient internally and externally , the greater one ' s chances are t o hear it . OMNKAR is no t a my th , but a reali ty which can be heard " by s incere effort . On hearing i t , one is es tab lished in immor tality .

35

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DFTS-04481

j f l 36

RDDRESSES

AMPS S E CTORIAL OFFI CE

S e c t o r i al S e c re t ary - A ' c . Yat i i shvar a ' nan d a Av t . S e c t o r i al O f f i c e S e c r e t ary - A ' e . D a ' ne sha ' nand a Av t .

AMURT an d D harm a P raear - A ' e . Suman t r a ' n an d a Avt . AM uPRES O , E d ucat i on , ENS an d P re s s an d P r in t in g -

A '. e . R at ' n ' e s hv ar a ' n an d a A v t .

A ' c . Bhave sha Bre . M e d i cal , P ub l i c R e l at i on s and P u bl i c a t i on s -

A ' e . N i rmal e s h v ara ' n an d a Av t .

A c t in g As s i s t an t P ub l i ca t i on s - A ' c . Am i t a ' bha Bre .

854 P e arl S t • • D e n ve r , CO 8020 3 ( 30 3 ) 832 -64 6 5 / 6 6

REG IONAL OFFI CES ATLANT A : D ada S h i v am Er e . , 96 7 R l ue r i dge Av'2 . Sf

At l an t a , GA 30306 (404 � 8 7 6 -3585

BOS TON : A ' c . An uk u l a B re . , 2 5 Ho t chk i s s New H aven , (;T 06 5 1 5 ( 20 3 ) 3 8 7 - 1 0 3 7

C H I CiICO : A ' c . N irma l e s hvara ' n an d a Av t . , 6 52 E o 4 2n d S t . , Ind i an apo l i s , IN 4 6 2 0 5 ( 3 1 7 ) 2 8 3 - 8 1 1 4

D ALLAS : A ' c . N i t y a s a t ya ' n an d a A v t . , 6 4 2 5 We s t he ime r # 2 0 1 Hous ton , IX 7 7 0 5 7 ( 7 1 3 ) 9 7 7 - 6 7 6 7

DENVEI{ : Reg ional S e cre t ary , 1 3 1 4 Le &ci SE A l b uq uerque , NN 87 1 06 ( 50 5 ) 24 2 - 5030

K INGSTON : A ' c . S h i ve s hv ara ' n anda Avt . , 5 F a i rway Ave . ,

Kings t on 10 , J am a i c a (' 8 0 9 ) 92/1-'- 1 7 ?- 2. LOS l'ING ELES : A r c . R at ' n ' e s hv ar a ' n an d a Avt " 1211 5 S . N or t on cl " C: . )

Los Ange l e s , CA 90010 ( 2 1 3 ) 7 3 1-l� 7 2

I1EMP H I S : A ' c . N i t y a s at ya ' n an d a Avt . , l I B N . Rembe r t , Memp h i s , TN 3 8 10 4 ( 90 1 ) 7 2 5 - 7 � 5 9

NEX I CO C TT Y : A ' c . M ukun d a , Bre . , Am ado N e rvo 1 5 -3 , C o 1 . Agr i cu l t u T a ,

Mex i e6 1 7 0 . F . , Me x i co ( 90 5 ) 5 4 5 - 8 2 5 2 (me s s ag e ) M INNEAPO L I S : D ada S ukhamaya Bre . , 1 9 1 6 1 5t h S t . S o u t h ,

.

M inne apo l i s , NN 55404 ( 6 1 2 ) 8 7 1-0308

tfONTERRE Y : A ' c . Mukunda B re . , Aven i d a M i t ras # 240 P om ie n t e C o l on i a M i t ras Cen t ro f Mont e rr e y , N u e v o L e on e , N e x i co

( 5 2 8 3 ) 4 6 8 1 1 7

DFTS-04482

OTTAwA: A t c . G ag an Brc . , c/ o Robert M ul l in � 80 Grav a l e

S t . 0 or o t he e , Q ue be c , C an ada ( 51 4 ) 6 8 9-00 1 6

PANAMA C ITY: A t c . S ut i irt ha Br c . , B r e l i . An uca ' r ik a ' A ' c . , Ave . 8 , 6 -26 , Zona 2

G uatem a l a C ity, Guatemal a ( 502-2 ) 20303 P H I LADELP H IA: A t c . Anukul a B rc . , 5 Adm iral Avenue

S e v e rna P ark, HD 2 1 146 ( 30 1 ) 544 -3087

SEATTLE : A t c . Bhave s h a B r c . , 4 1 3 H al den Ave . E as t , S e at t l e , WA 98 1 1 2 ( 20 6 ) 325- 9 7 84

Vfu�COUVER : A t c . G ag an B rc . , c/ o Jurgen B au e r

303 E . 4 6 t h Ave Que Van couve r , B r i t i s h C o l um b i a , CANADA

( 604 ) 598-0876

WOMEN ' s HEL FARE SECTION S E CTOR I AL OFFI CE S e c t o r i al S e c re t ary - Avtk . A ' n and a Kaove r i i A ' c .

Avtk . A' n an d a Rama ' A ' e . B rc i i . Hamat a D id i B r e i i . Lavanya D i d i

1 204 N . Topeka Ave . , W i c h i t a Kan s as 67214 ( 3 1 6 ) 265 - 7 1 5 0

B r c i i . S ubha ' dr a A ' c . , 5 Fairway Ave . , King s ton 1 0 ,

J am a i c a

B r c i i . S uc ar i t a D i di, 512 S . P at e rson Madison WI 5 3 703 ( 60 9 ) 2 5 1-8012

B r ci i . T rp t i A ' c . , 500 P e r ry S t . , D enve r , CO 80204

SE CTORIAL LO CAL TRAINING CENTER

A ' c . N i t yashuddh a ' n an d a Avt . , 2 7 16 0 Moody R d . ,

L o s Al t o s H i l l s , CA 94022 ( 4 15) 948-286 5

DFTS-04483

THE NEW CRIMSON DAWN 854 PEARL S TR . , DENVER , co . �o�a3 U . S . A .

Addre s s c orre c t i on re que ste d .

Non-pr ofi t organi z at i on US P o stage

P AI D De nver , C ol o . Permit # 13 57

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